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Dhammagiri Buddhist Podcasts

Dhammagiri Buddhist Podcasts

Author: Dhammagiri Forest Hermitage

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Dhammatalks, Chanting, Precepts and Meditation with Ajahn Dhammasiha and other Experienced Senior Buddhist Monks in the Theravada Forest Tradition of Ajahn Chah. Recorded at Dhammagiri Forest Hermitage, Brisbane, Australia.

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Every Saturday
07.30 am - Triple Refuge & Precepts
12.00 pm - Q&A and Dhamma-Discussion

Every Sunday
12.00 pm - Q&A and Dhamma-Discussion
03.00 pm - Chanting, Guided Meditation and Dhamma-Reflection
81 Episodes
A guided meditation on how to avoid obstructions and stay on the path to develop Samadhi by Ajahn Dhammadharo.
Just like the sun on a beautiful sunny day dispells all darkness, gloom and cold; similarly Mettā, unconditional good will to all beings, can lighten and brighten our hear, and give a rich source of inner
A Dhamma-Reflection/Guided Meditation by Ajahn Dhammadharo
A short reflection by Ajahn Dhammadharo about the beauty of the Dhamma, the Teaching of the Buddha.
A short explanaition about the difference of Mindfulness (Sati) and Clear Comprehension (Sampajañña)
Loving Kindness (Mettā), the intention of unconditional, non-judgemental good will to all beings without exception, is generally considered a meditation object mostly to develop samādhi (concentration), and not really suitable for developing insight (vipassana).However, in his reflections Ajahn Dhammasiha provides some pointers how we can practise the Third Foundation of Mindfulness (3rd Satipaṭṭhāna), Contemplation of Mind (Cittānupassanā), while developing Loving Kindness:We mindfully observe if the emotion of Mettā is present throughout our daily life ("Sadosaṃ/vītadosaṃ cittan'ti pajānāti"). We carefully observe how our Mettā changes depending on the conditions we encounter. For instance, if someone treats us in an unfriendly way, our Mettā becomes weaker, or may even turn into irritation. Thus we can observe "phenomena of arising and passing away in regard to mindstates" ("Samudaya-vaya-dhammānupassī vā cittasmiṃ viharati") while trying to sustain the emotion of Loving Kindness throughout the day.
Mettā is the intention of unconditional good will to everyone, non-judgemental loving kindness to all living beings. We use the formula: "May you be happy and at ease!" and repeat it silently in our mind, just like a mantra.However, the words are only meant as a technique to arouse the feeling, the emotion of unconditional friedliness to all conscious beings. The main task in the beginning is simply to get that emotion, that feeling going in our heart.Once we feel what the words of our mantra mean, then we can quite easily direct this emotion to more and more beings, radiating in all directions, and imagine that our good will extends throughout the universe, suffusing all beings with our loving
There are two different kinds of happiness, worldly of connected with Dhamma. We can experiencewordly pleasant feeling based on sensual indulgence, or based on acquiring material possessions. However, this coarse wordly happiness is often accompanied with negative side effects, one has to increase dosage to get the same 'kick' again, and in any case it's very impermanent.On the other hand, we can experience a superior, more sublime happiness based on Dhamma, e.g. the joy of generosity, the clear conscience from keeping precepts, the ease resulting from sense restraint, and the bliss of samādhi and insight. This Dhamma happiness is not dependent on anything external, we will take it with us even beyond death to the next life, and ultimately it will lead us to the supreme happiness of Nibbā
When Buddhist make good Karma ('puñña') by offering almsfood to the monastic community ('Sangha'), they traditionally invite departed relatives to join and receive a share of the merits. While the monks chant the blessing, the donors think of their relatives and simultaneously pour water from a small bronze vessel into a receptacle.Ajahn Dhammasiha explains the symbolic meaning of the act of pouring water. The discussion is very lively, as two 10 and 11 year old kids come up with all kinds of amazing ideas what water could symbolize:Pouring from one vessel to the next like good karma transferred from this world to the plane where the relatives are rebornPouring from one vessel to the next like consciousness connecting form one life to the next rebirthWater is a cleansing agent and thus a symbol for mental purificationWater is the most important nutriment, we can't live without it.Water serves to cool us down - like the Dhamma cools our passions and anger, till we reach the supreme coolness of NibbānaWater is used in cooking/baking/concrete mixing - As a binding agent of disparate ingredients it is a symbol for harmonyWater symbolizes strength and energy, like the turbines in a huge damWater doesn't stay in any place forever, it evaporates and changes and moves all the time. Thus it's a simile for
Compassion ('Karuṇā') has the miraculous, transformative power to uplift our mind, keep it bright and whoesome and confident, and raise it above the pain and distress we experience when we witness intense suffering in other beings.The Buddha himself radiated such strong compassion that everyone meeting him felt a sense of relief and unburdening from whatever suffering ('dukkha') they were experiencing.Similar, albeit on a more modest level, we all can use the power of compassion in our heart and direct it to others, in order to provide some subtle and subconsciously felt alleviation of their
The Buddha explained that Mindfulness of In and Out Breath (Ānāpānasati) can develop all 4 Satipaṭṭhāna (Foundations of Mindfulness).In this guided meditation, Ajahn Dhammasiha uses the instructions of the Buddha as given in Ānāpanasatisutta (Middle Length Discourses #118) to lead us in develoing the 4th Satipaṭṭhāna, 'Contempation of Dhamma':We train ourselves to breathe in and our contemplating impermanenceWe train ourselves to breathe in and out contemplating fading away/dispassionWe train ourselves to breathe in and our contemplating ending/cessationWe train ourselves to breathe in and our contemplating letting
Ajahn Dhammasiha points out that the Buddha did not teach Not-Self to establish a theory or philosophy. The Buddha is not concerned with theorizing or arguing about philosophical views. His one and only concern is to get us out of suffering (dukkha); to teach us to end ageing, sickness, death and new rebirth; how to end all disappointment, frustration and pain. Not-Self if a meditative tool to achieve that through letting go. The Buddha explains that we actively create the delusion of Self, we generate the attitude of possessiveness, we regard things as me, mine and Self. Ownership can not be determined 'objectively', but we subjectively project it into our experience. The Buddha shows, however, that any such projection and delusion of me, mine & Self will ultimately create disappointment and suffering for us. The point is not to argue whether there's a Self or there's no Self. The point is what is the result of regarding things as self and mine. And that result is always suffering in the end. Once the mind can clearly see and understand that regarding form, feeling, perception, intention and consciousness results in suffering, then the mind will let go as a direct consequence of that insight, and our suffering will end.
The only possible foundation for the delusion of Self, me and mine is the five groups of clinging ('pañcupādānakkhandhā'):Form (Rūpaṃ)Feeling (Vedanā)Perception (Saññā)Intention/volition (Sankhārā)Consciousness (Viññāṇa)If we contemplate these five as not me, not mine and not Self, we undermine and weaken the delusion. Once we can clearly see with proper wisdom as it truly is that they are not me, not mine and not Self, the delusion will be abandoned, and the heart is freed in the experience of Nibbā
After the ceremony of taking the Triple Refuge and the 8 or 5 precepts on our Full Moon Practice Day at Dhammagiri, Ajahn Dhammadharo provides words of encouragement for our meditation 'Āmisa-Pūjā' (offering of flowers & incense to the Buddha) serves to bring up the right mood of faith and devotion in our mind. Then we're ready to move on to the more profound 'Patipatti-Pūjā': to give our internal effort in meditation as an offering to the
On the first Full Moon Practice Day in this year's rains retreat at Dhammagiri, Ajahn Dhammasiha leads a guided meditation on the theme of 'Not-Self' ('Anattā'). In the Anattalakkhaṇa Sutta, the Buddha taught a short but pithy, meditative Pali formula to his first five disciples. Contemplating it wisely, the hearts of his disciples were released from all corruptions and attained Nibbāna.However, even if our wisdom faculty is not yet developed enough to fully comprehend the meaning of this teaching, we can still apply it on the level of perception to at least point our mind in the right direction:"N'etaṃ mama, n'eso'ham-asmi, na m'eso attā'ti""This is not mine, I am not this/this isn't me, this is not my Self"
Responding to a question from the audience, and explaining the meaning of the Pali term 'Attha' ('goal', 'purpose, 'meaning'), Ajahn Dhammadharo reminds us to set realistic goals for our Dhamma practice. Rather than aspiring to a very lofty, but distant and perhaps currently unreachable goal, we can ask ourselves: What can I achieve today?
In the famous discourse on the 'Foundations of Mindfulness' (Satipaṭṭhāna) the Buddha promises us that we can attain Nibbāna or Non-Returning in just 7 days, if we practise as descibed by him. Why, then, are we still enmeshed in suffering?Ajahn Dhammasiha describes six obstructions that we have to abandon first - otherwise we're not able to practise Satipaṭṭhāna in the way the Buddha described them:Delight in WorkDelight in Chatting (including social media!)Delight in SleepDelight in Socialising (including social media!)Lack of Sense RestraintNot knowing the Right Measure when Eating[Anguttara Nikāya/Numerical Discourses, Book of Sixes,
Total Independence

Total Independence


Ajahn Dhammasiha quotes from Udāna 3.74: "Someone dependent has wavering. Someone independent has no wavering. If there is no wavering, there is stillness. If there is stillness, there's no inclination. If there is no inclination, there's no more coming and going. If there is no more coming and going, there's no passing away and re-arising. If there is no passing away and re-arising, there's no here nor beyond nor in-between. This, just this, is the end of suffering."This terse, profound and somewhat cryptic inspired utterance of the Buddha refers to the experience of Nibbāna. Ajahn Dhammasiha offers some reflections how we can use the statement as a pointer to guide our practice towards true independence, stability, calm and freedom from suffering.
Ajahn Dhammasīha encourages us not to be afraid of 'being alone', but instead to actively search out solitude (at least occadionally ;-)We can train ourselves to actually enjoy solitude, and to use seclusion as a most valusble opportunity to become aquainted with our own mind.
There are striking similarities in containing a virus causing a pandemic, and containg and eliminating the defilements (kilesas) in our heart. Both are very subtle, difficult to see, and have pernicious consequences once they are allowed to spread unlimited.Like we do testing to establish how far the virus has spread in the population, so we have to check our mind regularly to identify if any mindstates of anger, aversion, desire, or delusion have arisen. If there are any, they have to be isolated and contained, before they contaminate our mind all over.However, we have to interpret the results with wisdom, in order to take the most appropriate measures to contain the virus/
Comments (4)

Tum So


Apr 24th

james oh

Sadhu Sadhu Sadhu

Apr 23rd


Thank you for finding a new podcast option for us to be able to keep accessing our community and talks 🙏🏼

Apr 12th


Welcome to the ne w platform and best wishes 🥳

Apr 9th
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